Inclusion of Dalit Students in a Formal School
Date
2007-12
Authors
Journal Title
Journal ISSN
Volume Title
Publisher
Master of Philosophy in Education
Abstract
Hierarchical social structure and norms are pervasive in caste-based society of
Nepal. The Dalits fall at the bottom of societal framework. In this context, this study
deals with inclusion and exclusion of the Dalit children in a formal Nepalese school.
Specific objectives of this research endeavor were: a) to assess caste discrimination in the
community, and b) to find out the situation of inclusion of Dalit students in formal
education.
I reviewed literatures on concept of inclusion, policy, caste and relevant previous
researches.
A school from Gorkha district was selected for the study. The Dalit students
studying in the school were units of study. Their perception towards inclusion was focal
point of the study. I generated information by employing qualitative case study method.
The case materials were identified and purposively sampled. I also interviewed students,
teachers and parents, and observed some phenomena in the school and the community in
the course of field study.
As I found caste discrimination is on decrease order in the community, however,
some discriminatory practices were observed and heard during my study period. Most of
the non- Dalits such as Brahmans, Chhetris, Newars, Magars, Gurungs, and Gharti are
still sensitive about commensal rules and caste related taboos. At the same time, wealthy
and educated Dalits are being increasingly assimilated in social gatherings. The Dalits
who are involved in patron-client relationships are incorporated in ceremonies of the so-
called higher caste community functions such as marriage, Bratabandha (sacred thread
wearing ceremony) and worship of ancestral deity. However, the Dalits concerned have
to maintain certain distance especially in sitting and eating.
In comparison to the social behaviors in the community, treatment with the Dalit
students in the school is less discriminatory. I have analysed their inclusion in terms of
behavior, policy and representation. The Dalit students are equally treated inside the
school compound. They have access to stay in hostel with other caste pupils. In the policy
document particularly the SIP, there is not a single word which indicates inclusion. The
teachers are mostly found unfamiliar about the national and international discourse of
inclusion. Regarding representation, there is a Dalit teacher and there are two Dalit
members in Parent Teachers' Association. From the viewpoint of inclusion, there is good
practice in the school in comparison to other schools in the surrounding.
Despite blanket treatment in the school, Dalit students have lower performance in
education. Because of caste discrimination in the community, they still have humiliation
and they are hesitant to establish good relationships with talented friends for collegial
learning. Their participation in school activities has been lower. In comparison to the
non-Dalit students, they face several problems at school and home. They lack negotiation
skill to cope with the problems and to mold the situation in their favour. Their parents
were found indifferent and unable to provide them educational support. Therefore, they
need counseling from teachers in addition to regular teaching. To meet the requirement,
curriculum needs to be made inclusive. Apart from this, capacity of the teachers to be
accommodative requires to be built through inclusive training package.
Description
Keywords
Dalits, Community education, Students, Nepal, Education